Insight from the 50s into the colonial hangover. Helps me understand what I once heard my father say about how people used to look up to Britain as the center of all that was noble, pure, and perfect. A remnant of that phenomenon was seen in action during the wedding of Prince William. I didn't understand why the Indian media was saturated with some foreign royal wedding to the extent that it was. It's not like the concept of royalty is an exotic novelty in India. The whole thing faintly smacked of a colonial hangover, but I wasn't so sure until I read the following excerpt. What makes my inability to relate to India's fascination with Great Britain a little frightening is that I can now recognise bits of a colonial hangover in me before I actually went to live in another foreign country I also thought was my own. Change 'British' to 'American' and you have history repeating itself all over again with the American Dream.
"Belief in an ideal dies hard. I had believed in an ideal for all the twenty-eight years of my life - the ideal of the British Way of Life.
It had sustained me when as a youth in a high school of nearly all white students I had had to work harder or run faster than they needed to do in order to make the grade. It had inspired me in my College and University years when ideals were dragged in the dust of disillusionment following the Spanish Civil War. Because of it I had never sought to acquire American citizenship, and when, after graduation and two years of field work in Venezuela, I came to England for post-graduate study in 1939, I felt that at long last I was personally identified with the hub of fairness, tolerance and all the freedoms. It was therefore without any hesitation that I volunteered for service with the Royal Air Force in 1940, willing and ready to lay down my life for the preservation of the ideal which had been my lodestar. But now that self-same ideal was gall and wormwood in my mouth.
The majority of Britons at home have very little appreciation of what that intangible yet amazingly real and invaluable export - the British Way of Life - means to colonial people; and they seem to give little thought to the fantastic phenomenon of races so very different from themselves in pigmentation, and widely scattered geographically, assiduously identifying themseves with British loyalties, beliefs and traditions. This attitude can easily be observed in the way in which the coloured Colonial will quote the British systems of Law, Education and Government, and will adopt fashions in dress and social codes, even though his knowledge of these things has depended largely on secondhand information. All this is especially true of the West Indian Colonials, who are predominantly the descendants of slaves who were forever removed from the cultural influence of their forefathers, and who lived, worked, and reared their children through the rigours of slavery and the growing pains of gradual enfranchisement, according to the only example they knew - the British Way.
The ties which bind them to Britain are strong, and this is very apparent on each occasion of a Royal visit, when all of them young and old, rich and poor, join happily together in unrestrained and joyful demonstrations of welcome. Yes, it is wonderful to be British - until one comes to Britain. By dint of careful saving or through hard-won scholarships, many of them arrive in Britain to be educated in the Arts and Sciences and in the varied processes of legislative and administrative government. They come, bolstered by a firm, conditioned belief that Britain and the British stand for all that is best in both Christian and Democratic terms; in their naivete they ascribe these high principles to all Britons, without exception.
I had grown up British in every way. Myself, my parents and my parents' parents, none of us knew or could know any other way of living, of thinking, of being; we knew no other cultural pattern, and I had never heard any of my forebears complain about being British. As a boy I was taught to appreciate English literature, poetry and prose, classical and contemporary, and it was absolutely natural for me to identify myself with the British heroes of the adventure stories against the villains of the piece who were invariably non-British and so, to my boyish mind, more easily capable of villanous conduct. The more selective reading of my college and university life was marked by the same predilection for English literature, and I did not hesitate to defend my preferences to my American colleagues. In fact, all the while in America, I vigorously resisted any criticism of Britain or British policy, even when in the privacy of my own room, closer examination clearly proved the reasonableness of such criticism.
It is possible to measure with considerable accuracy the rise and fall of the tides, or the behaviour in space of objects invisible to the naked eye. But who can measure the depths of disillusionment? Within the somewhat restricted sphere of an academic institution, the Colonial student learns to heal, debate, to paint and to think; outside that sphere he has to meet the indignities and rebuffs of intolerance, prejudice and hate. After qualification and establishment in practice or position, the trials and successes of academic life are half forgotten in the hurly-burly of living, but the hurts are not so easily forgotten. Who can predict the end result of a landlady's coldness, a waiter's discourtesy, or the refusal of a young woman to dance? The student of today may be the Prime Minister of tomorrow. Might not some future important political decision be influenced by a remembered slight or festering resentment? Is it reasonable to expect that those sons of Nigeria, the Gold Coast, the West Indies, British Guiana, Honduras, Malaya, Ceylon, Hong Kong and others who are constitutionally agitating for self-government, are completely unaffected by experiences of intolerance suffered in Britain and elsewhere?"
- ER Braithwaite, "To Sir, With Love"